Chapter 79 The Attempt to Revaluate All Values ​​The Will to Power Section XI

the will to power attempt to revaluate all values Section Eleven <1031> To exhaust the entire circumference of the modern soul, to traverse its corners—this is my ambition, my suffering, and my fortune. Truly overcoming pessimism—this is a Goetheian glimpse of resulting love and kindness. <895> The multiplication of power is not afraid of the individual's temporary failure: Arguments for new levels: The methodology of accumulating power is the preservation of small successes, in sharp contrast to uneconomic waste; the destructive nature, temporarily frustrated, becomes the tool of the future economic system;

The reason for preserving the weak is that a great deal of petty labor must be done; Preservation of the belief, guided by the belief that the weak and the victim can preserve life; Cultivate unity as an instinct against fear and slavishness; Struggle with chance, and also with the chance of "great men". <315> Valuing the ethics of race and class. —Since passions and desires in every race and every class in varying degrees posit the conditions of their existence (--at least to a certain extent represent the conditions of their longest reign), it is required of them to be "effective Moral "people.

They need to change their character, work hard, and forget the past. That is to say don't show the difference anymore. That is, they should be as consistent as possible in terms of requirements - more precisely: they should destroy... It is true that the will to be moral appears as the tyranny of the kind of man to which it is adapted, over others.Because this is conducive to the ruler's slaughter, or purge (or to make the ruler no longer have fear, or to obey the ruler's slaughter). The so-called sacrifice to "human dignity" in the "elimination of slavery" is actually to eliminate a special type (—to bury the value and happiness of this type of people—).A power constituting a hostile race (or caste) is considered treason: for then the power would injure us (--its "virtue" would be slandered and renamed).

This is supposed to be against man and the people, if the race does us harm: but from its point of view we are what it wishes, because we are what others can benefit from. The claim of "humanization" (which naively assumes that the formula "what is human" has been grasped) is hypocrisy, under which a fully affirmative man seeks domination.Rather, it is a perfectly definite instinct, the herd instinct. ——"Everyone is equal", which implies a tendency to compare people more and more with others. Focus on "self-interest" from the humble morality. (Tip: make great aspirations, power struggles, and greed the guardians of virtue).

The same character and the same values ​​must be adhered to in all that brokers and greedy men of all kinds can borrow and demand.For all kinds of world trade and exchange are grabbing and almost snapping up virtue. So it is with states and all forms of government marked by officers and soldiers; so it is with science that works with trust and respect. —— The same is true of missionary work. — That is to say, in this regard, despicable morality must be enforced, because it will benefit from it; and if morality is to win, it is necessary to condemn immorality—what is the "right"?Not by any right at all: but by the instinct of self-preservation.The same class uses immorality where it is profitable.

<824> Modern forgery in the field of art is considered essential, that is, according to the most fundamental needs of the modern spirit. People fill the void of genius, especially the void of education, tradition, training. First, people seek unsophisticated audiences, who must have something to love (--and fall at the character's feet in no time).The superstition of this century, the superstition of "genius," serves this purpose. Second, the hidden instincts of people and the dissatisfied, careerists, and self-coverers in the democratic era solemnly declare: Posture is important.

Third: people exchange this artistic technique for another, confuse artistic endeavors with cognitive, or ecclesiastical, or racial interests (nationalism), or philosophical ones—one strikes a bell All bells, and vaguely arouse doubts about man as God. Fourth: People pay attention to women, to those who suffer, to those who are irritated.In art, narcotics and opiates predominate.People tickle the educated man, the poet, and the reader of old tales. <825> The difference between the "public" and "chosen" situations: in the former, one must be a quack now, and in the latter, one wants to be a master of music, nothing more!The peculiar "geniuses" of this century transcend this distinction, and have both; Victor Hugo and Richard Wagner both had their great deceptions, but both were accompanied by a great deal of real artistic attainment, So that even in art they have exhausted their cunning skills.Hence the lack of greatness.Because their eyes change from one moment to the most vulgar need, now to the most critical need.

①Victor Hugo (1802-1885) - French writer, poet, representative of late romanticism, works such as. - translator <74> On the "Characteristics of Modernity"—Excessive development of intermediate products; twists and turns of species; intermission of traditions and schools; supremacy of instinct following the decline of willpower, desire for ends, and means (Philosophical preparation: the unconscious is more valuable). <76> Merchants and brokers are overrepresented, even in the most spiritual things.Man of letters, representative, historian (a matchmaker of history and modernity), tropical man and cosmopolitan, broker between natural science and philosophy, semi-theologian.

<84> Schopenhauer is the grace note (the pre-revolutionary situation):—sympathetic, sensual, artistic, weak-willed, Catholic of the most spiritual longings—in a word, this is the good eighteenth century. It is typical that Schopenhauer misunderstands the will at all (he seems to think that craving, instinct, desire is the root of will).Because he devalues ​​the will to the point where it should be denied.The same is true of the hatred of will; the attempt to see involuntary, "subjective existence without purpose and intention" ("pure subject without will") as something higher, yes, higher, valuable thing.This is a great sign of mental fatigue, or a weak will.For the will has always considered desire to be the master, and the will has shown the way and provided the standard for the desire...

<848> In order to be a classic writer, one must have all the powerful and apparently contradictory talents and aspirations.In this way, however, these faculties and aspirations go hand in hand under the same bond; Not after all these phenomena happened...).This reflects the overall state of its soul (whether it belongs to a certain nation or a certain culture), and time exists when it still exists and has not been imitated by foreign nations (or still depends on it). It is not reflexive, but a spirit that binds and guides, a spirit that answers in the affirmative on every occasion, even with its hatred.

"Isn't the highest personal worth part of that?"...perhaps consider whether a moral bias is at play here, or whether great moral standards are inherently contradictory to the scriptures...the monstrosity of morality is verbally and Is it necessarily romantic in action? ... the dominance of one virtue over the other (as in the moral monster), this predominance is matched against classical power.If people are of this caliber, and nevertheless become classics, then perhaps it was the case with Shakespeare (if he was Lord Bacon at all). <79> The modern spirit is beyond redemption because of all the pretensions of morality. —Elegantly called: Tolerance ("inability to affirm and deny"; sympathetic tolerance (= one-third difference, one-third curiosity, one-third morbid sensitivity): "objectivity" (= impersonality, willlessness, impotence for "love"); "freedom" against convention (romanticism); "truth" against fraudulent lies (naturalism); "scientificity" ("documentation of man": In the German language, frivolous fiction and addition,—in place of structure); in place of haphazard and transitional "passion"; <126> Specific prescriptions for restraint and remedial modernity: 1.With the real gun actual combat that comes with the suspension of entertainment, compulsory military service is implemented; 2.Promote national narrowness (simple-minded, united as one); 3.Improved nutrition (meat diet); 4.Continuous improvement of hygiene and health standards in residential areas; 5.Let psychology reign supreme over theology, ethics, economics, and politics; 6.In terms of "responsibility" for requirements and fulfillment, military discipline must be reflected (there will be no more compliments...). <578> The moral value of epistemology itself: Faith in Reason—Why Not Doubt? The "Real World" Should Be the Good World—Why? Falseness, change, contradiction, and struggle are condemned as immoral, because it is required to enter a world without these phenomena; conceive of a transcendental world in order to give a place to "moral freedom" (in Kant); Dialectics is the way to virtue (in Plato and Socrates: it is clear, because sophistry is considered the way to immorality); Time and space are ideal.There is therefore oneness in the essence of things, so that "sin" is no more, no vice is no more, no imperfection is no more--in the defense of God. Epicurus denies the possibility of knowing.For, he upholds morality (and hedonism) as supreme values.Augustine did the same, and later Pascal ("declining reason"), in favor of Christian values; Descartes despised everything that changes, and Spinoza was likewise despised. <33> Reasons for pessimism: 1.Life, hitherto mighty and promising, is condemned, so life curses itself; 2.People's ever-increasing courage and doubtful courage recognize the irreplaceable life instinct and yearn for life; 3.Only the most mediocre, ignorant of conflict, prosper, and the superior species, out of season, are ashamed as products of metamorphosis—the mediocre, on the other hand, presume to be ends and meanings, domineering (—whose Can't answer "Purpose" where-); 4.Unable to feel pain, restlessness, cramped and busy growing - the whole constant activity, the so-called "civilization" becomes increasingly easy to visualize, before this vast organism the individual becomes discouraged and succumbs. <380> 1.Distortion of historical principles in order to make history justify moral valuation; a) the decline and decay of a nation; b) prosperity and virtue of a nation; c) The apex of a nation ("its culture") is the result of moral standards. 2.Great men, great creators, great epochs are distorted in principle; faith is asserted to be the work of great men: but unthinking, doubt, "immorality," the permissibility of renunciation of faith, etc., are among the qualities of greatness (Caesar, Frederick Ridge the Great, Napoleon; but also Homer, Aristophanes, Leonardo da Vinci, Goethe). ① Frederick the Great (1712-1786) - King of Prussia, also translated as Friedrich the Great, that is, later the old Fritz. - translator ②Aristophanes (450-388 B.C.)—the master of tragedy in ancient Greece. - translator People always avoid talking about the main issue, namely, the "freedom of will" of these people— <894> What I'm against: Knowing that there are extraordinary species in general who wage war—not knowing that the persistence of the norm is a prerequisite for extraordinary value.For example, although women do not particularly need to be learned, they want to completely change their position. <274> Whose will is morality? ——The European history since Socrates has one thing in common, which is to try to raise the value of morality to a dominant position, surpassing all other values, so it should not only be the head and judge of life, but also: 1.Know; 2.Art; 3.Head of state and social cause and judge.To "become better" is the only mission, and everything else is a means to it (or to fight against distractions, hindrances, dangers; even against destruction...)— A similar movement is taking place in China.India has a similar movement. What does the will to power of moral value mean?This will has never before been developed on Earth. Answer: ...There are three powers hidden behind it: 1.The instinct of herds against the strong and the independent; 2.2. The instinct of the victim and the scum against the successful; 3.The mediocrity opposes the instinct of the great. ——This movement is incomparably superior, because it is mixed with countless cruelties, frauds, biases, and fuels (because the history of the struggle between morality and the basic instinct of life is by far the largest immorality in the world...). <296> Major crimes committed in psychology: 1.All pain, all misery is disfigured by wrongdoing (mistake) (because people deprive pain of its innocence); 2.All powerful pleasures (indulgence, pleasure, triumph, pride, recklessness, knowledge, self-confidence, and free happiness) are considered sinful, tempting, and suspicious; 3.The sense of weakness, the innermost cowardice, which sanctifies and instructs lack of self-confidence, is most desirable; 4.All the great qualities in man are called egolessness, self-sacrifice for others, etc.; even impersonality is the cause of the highest knowledge and power of the wise and the artist; 5.Love is misrepresented as devotion (and altruism), whereas love is compromised (both sides), or a renunciation born of the abundance of individuality.Only a perfect man can love; the depersonalized man, the "objective man" is the worst admirer (-one can ask the female!) The same applies to the love of God, or the love of the "fatherland" .Because, people must have full self-confidence. (Egoism is egoization, altruism is benevolence". 6.Life is punishment, happiness is temptation; passion is obsession, self-confidence is blasphemy. This whole psychology is a psychology of association, a closure out of fear; a mob of (scumbags and mediocrities) intended to one day defend against the strong (—and in the process destroy the strong...) , on the other hand, all men sanctify the desire to develop themselves, and know how to preserve their glory.Compare the Jewish missionaries. <324> At present, when virtue is disbelieved and its attractiveness is gone, someone must act as the extraordinary adventurer and vagabond who will put it back on the market.Virtue demands an excess of exaggeration and partiality of its adherents, as if it really had no self-denying conscience today.Of course, for the unconscionable and the utterly unthinking, this may be their new magic. — Virtue is now what it had never been before, a vice. <1027> Man is non-animal and super-animal; higher man is non-human and superhuman, and so they are connected.With every leap man makes to greatness and sublimity, he also passes into profundity and terror.For one cannot think of this without the other—or, rather: the more one desires this, the more one achieves that. <898> future strong. —Suffering and chance everywhere create the conditions for the strong, and now we can understand this, and consciously want to understand this, because we can create the conditions for this leap. Until now, "education" has had no social interest in mind.Not for the benefit of the future, but for the benefit of the existing society.People don't want to have "tools" for education.If the accumulation of power is relatively large, then it is necessary to think about the discharge of power, and its purpose may not be suitable for the interests of the society, but for the interests of the future. Such a task should have been posed, which is why people need to know more about the reasons for the violent changes in present-day society, so that when it is possible to stop living for the form itself, that is, to use the right of form as a means for the possession of a powerful race. The ever-increasing miniaturization of human beings is precisely the impetus that prompts people to think of domesticating a powerful race.For perhaps the fullness of a powerful race consists in the decay (will, sense of responsibility, self-confidence, ability to set one's own purpose) of a species that has become smaller. The means are the means taught by history.Isolation by insisting on an interest of preservation as opposed to the general interest; rehearsal in opposite valuations; passion is inseparability; free conscience is today the most despised and tabooed thing. The harmonization of the Europeans is a great and unstoppable process.Because, one should have accelerated the process.This creates gaps, distances, hierarchies.There is no need to slow down the process. Once the harmonized species is formed, it needs to be defended.For it is at the service of a higher autonomous species, which stands above it and which alone can assume its task.The master race referred to here is not only tasked with giving orders, but has its own sphere of existence, full of power for beauty, courage, culture, style and even the most spiritual things.An affirmative race entitled to luxury—so powerful that it needs no more the imperative brutality of virtue; so rich it needs no more thrift and rhetoric.It is beyond good and evil; in a greenhouse for special and chosen plants. <656a> The will to power can only be expressed by resistance.That is to say, it searches for what makes it repulsive. —If the protoplasm is to stretch out the pseudopods and search about, then this is its inherent tendency.Possession and assimilation are above all the will to conquer, a kind of shaping, construction and transformation, until finally the complete transition of the conquered into the sphere of influence of the attacker and its multiplication. —If this assimilation is not successful, the product may be disintegrated; the split in two appears as a consequence of the will to power.For, in order not to lose possession, the will to power will be resolved into two wills (maybe all given up, without any connection to each other). <738> The effect of the ban. — Any power that injuncts knows that it inspires fear in the forbidden, that it creates "guilty" (that is, desires something but realizes that gratification entails danger, and therefore cannot Proceed carefully without resorting to esoteric means).Any prohibition will lead to a deterioration of character in those who are reluctant to submit to the prohibition. <779> Quantities for the purpose of influencing valuation: great criminals and small criminals.Even in the wisher, the amount aimed at the wished determines whether the criminal is self-respecting, timid, or pitiful. Another problem is that the spiritual level of the means used may also affect our valuation.How different was the attitude of this philosophical innovator, explorer, and strongman to the robber, barbarian, and adventurer! — Appears as an "unselfish person". Lastly, noble manners, manners, courage, self-confidence--how they change the valuation thus obtained! On Valuation: Quantitative (large, small) effects on purpose. Psychological influence of means. behavioral impact. The impact of success and failure. Adversarial forces and their impact on valuation. The influence of the lawful and the forbidden. <879> Moral preconceivedness puts the mind in a hierarchy, and in this way loses the instinctive privilege of creating the natural, "son of God" (or devil) sense of freedom.It does not matter whether the spirit speaks loudly of existing morality, or whether it criticizes existing morality with its ideals.Spirit, then, belongs to the herd—even though it is the latter's most important necessity, the "shepherd." <311> By what means does virtue acquire power? —Precisely by means of political parties.Slander, skepticism, and oppositional virtues dismantle hostile virtues in power beyond recognition; endless persecution and framing.That is: using out-and-out "immoral" means. What does desire itself do in order to be virtuous? —Change name and name; make a principled denunciation of one's intentions; practice self-misunderstanding; ally with existing and accepted virtues; manifest hostility to enemies of virtue.To seek, if possible, the refuge of power; to intoxicate, to exhilarate; the hypocrisy of idealism; to win such a party, to prosper or perish with it..., to become unconscious, to become naive childish…… <98> Rebuke Rousseau. ——Unfortunately, people are not evil enough; Rousseau's enemies said, "Man is a beast", unfortunately, they were not right.It is not man's depravity that is to be damned, but his softening and moralizing.The field that Rousseau lashes out at is precisely a class of relatively strong and successful people (-they do not destroy the great impulses, that is, the will to power, the will to enjoy, the will and the ability to give orders).One has to compare the eighteenth century with the Renaissance (and also with the seventeenth-century French) to understand what is being said, for Rousseau was the self-mockery kind, the fanatical and vain kind-- Two traits suggest that this species lacks the will to rule.For it preaches good deeds, and generally vengeful seeks out the reasons for its own wretchedness among the ruling classes. <776> On the expression of the will to power in the "Machiavellianism" of power: ① Machiavelli (1469-1577) - Italian state activist and philosopher of history.Machiavellianism refers to the political doctrine that the means are used to achieve the ends. - translator a) It manifests itself in the oppressed and in slaves of all kinds as the will to be "free".Because, the only goal is to get rid of (from a moral and religious point of view: "responsible only to one's own conscience"; "Christian freedom" etc.); b) in the powerful and about-to-be-powerful species, the will to power; if at first ineffective, it transforms into a will to "justice," that is, to equal rights with the rulers; c) in the strongest, the richest, the bravest, it is manifested in "love of mankind", love of "people", "Gospel", truth, God; expressed in sympathy; "self-sacrifice", etc. etc.; manifested as victory, sense of duty, responsibility, self-confidence in a great power which one can give direction to: the hero, the prophet, the Caesar, the savior, the shepherd; Possession, and manifested as commitment to others, in the final analysis, sex is nothing more than the love of one's "tool", the love of one's "horse"--sex love firmly believes that something belongs to oneself, that is, belongs to a ability to use something). "Freedom", "Justice" and "Love"! ! ! —— <721> Incapacity for power: this incapacity is hypocritical and wise, since it is docility (adaptation, conscientious pride, morality...), submission, devotion, love (idealization, apotheosis of the boss, compensation for loss and indirect self-deification); is fatalism, resignation; is "objectivity" is self-abuse (Stoicism, asceticism, "de-selfization", "sanctification"); is criticism, pessimism, indignation, embarrassment; It is "beautiful soul", "virtue", "self-deification", "spectator", "purity of the world", and so on. (—a knowledge of powerlessness disguised as contempt (power). Everywhere the need to actually exercise power, or to create a momentary semblance of power to oneself—is intoxicated). Man, in the interest of happiness, wants to seize power because power will satisfy that interest: parties. Others, who seek power, even lose and sacrifice happiness and pleasure above all: such are the ambitious. Others want to grab power simply because it happens to be in the hands of someone they don't want to cling to. <521> On "The Superficiality of Logic". ——The concepts of "individual" and "class" are all wrong. It can be seen at a glance that "class" only means a group of similar people who appear at the same time. Difficulty finding subtle progressions and growths (—this is a stage of development when self-development has not yet come into view, so that a balance seems to have occurred, and the erroneous idea may be formed that the purpose has been achieved here— And development also has a purpose...). Form is thought to be continuous and therefore more precious; but it is only a figment of our imagination; if the "same" form is often encountered, it does not mean that it is the same,--but appears as one something new—and only we, who we compare ourselves to, count the new as the unity of "form" with the resemblance of the old.As if it should have reached a certain kind, as if it had emerged before the forming process, and as if contained within the forming process. Forms, species, laws, ideas—everywhere the same error is repeated, and a false reality is transferred to fiction.It is as if all phenomena contained a tame spirit. — Here a disjunction arises between the actor and the purpose of the action (which, however, admits itself to be not a "fact" only in obedience to the teachings of our metaphysical logic). One should not understand the necessity of forming concepts, classes, forms, ends, laws (a world of equal status), etc., as if we could then really fix the real world; A world that makes our existence possible. —We are hereby creating a world that is measurable, simplified, comprehensible, etc., for us. The same necessity also lies in the intellectually governed sensory agency - achieved through the processes of simplification, roughening, intensification and concentration, which is the basis of all "recognition", all self-knowledge abilities.Our needs sum up our senses so incisively that "the same phenomenal world" always recurs and thus acquires the appearance of reality. Our subjective belief in the necessity of logic simply means that we are doing nothing more than implanting logic's claims in phenomena long before logic itself reaches consciousness.For, now we find logic in phenomena—and, moreover, we must not mistakenly think that this necessity guarantees that something is "truth."After we have carried out the sameness and rough simplification for a long time, we have become people who have created "things", "identical things", subjects, predicates, behaviors, objects, entities, and forms.The world appears logical to us because we logicalize it ex ante. <726> I am trying to understand the absolute rationality of social judgments and valuations (without the will of course leading to moral consequences). —In order to honor the fundamental desire to preserve and enhance power, it is necessary to understand the degree of fraud and confusion of psychology (to create a clear conscience for desire). — To understand the degree of stupidity so that common mediation and valuation are always possible (education, supervision of elements of education, cultivation are required for this). —to understand the level of interrogation, suspicion, and impatience, in order to treat and suppress the special as criminals—to make the special feel guilty, to make them feel that their special is the patient. <727> The essence of morality is defense, the means of defense; in this sense it is a sign of man's complete development (putting on the armor; Stoic).Possession of weapons is the main sign of the completion of human development, because he has the ability to attack.Tools of war transformed into tools of peace (tools made of scales, nails and hairs). <73> Overwork, curiosity, and sympathy—our modern vices. <187> The strength used on the subject is pitiful!Spirit is what restores life.What a morbid and obstinate air emerges from the fiery talk of "salvation," love, bliss, faith, truth, "eternal life," etc.!On the contrary, one may one day pick up a book that was originally an infidel, such as Petronius. According to the value standard of Christian hypocrites, that book is all about sin, and even sin deserves death.Still, what satisfaction one feels in the purer air, in the spirituality of quickening the pace, in the power to become free and rich, confident in the future!A New Testament never contains a single joke.However, relying on this one is tantamount to criticizing this book! ... ①Petronius (?-66)—An ancient Roman writer, a favorite of the tyrant Nero, was forced to commit suicide in AD 66. - translator <308> Morality is "immoral," like everything else in the world; morality itself is a form of amorality. This insight brings great liberation.Opposites are removed from things, the unity of all phenomena is saved— <896> A struggle against great men, justified by economic arguments.These reasons are dangerous, accidental, specific, tempestuous, and powerful enough to threaten slowly built objects.Explosive stuff should not only be harmlessly unloaded, but prevented if possible.Because it is the basic instinct of all civilized societies. <1025> Individually, methodically, and tentatively hire all the scary stuff.For the mission wants to take on the culture; but, before the culture is strong enough to carry out the mission, it must restrain, mitigate, conceal, even hate it all. Wherever a culture begins to do harm, the culture uses it to express a relationship of fear, that is, to show weakness. Proposition: All good is evil available in the past.Criterion: The more terrifying and greater the passion that an era, a nation, and an individual can give to himself—because it (he) has the ability to turn passion into a means—the higher the level of its culture— ; the more mediocre, weak, humble, and cowardly a person is, the worse he does than evil.Because, his place must be a kingdom full of evil.The lowest man must see everywhere the kingdom of evil (that is, the kingdom that keeps him in prison and makes him his enemy). <933> In a word: the domination of passions, not the weakening and abolition of passions! —— The greater the will, the more freedom the passions have. The "Great Man" is great because it craves space to move freely, because it has greater power, and it knows to hire these monsters. "The good man" is on the order of everything that is not dangerous and useful at the same time.For, he is an intermediate state; the common consciousness says that no one is to be feared, and at the same time, no one should be underestimated. Education: It is essentially a means of destroying special people in the interest of norms.Education: It is by its very nature good for the mediocre at the expense of the special. Only when a culture is capable of commanding ample power can it become a hotbed of extravagant cultures of special people, experiments, dangers, hierarchies—any aristocratic culture belongs to this tendency. <62> Criticism of modern people: "good people" are corrupted by bad institutions (tyrants and missionaries); - reason becomes authority; - history is the overcoming of fallacies; - the future is progress; - the Christian state ("God of the Army"); - the Christian sex drive (or marriage); - the kingdom of "justice" ("human" culture); - "freedom". Romantic gestures of modern man: - noble man (Byron, Victor Hugo, George Sand) - noble anger; - enshrined by passion (true "nature"); — for the oppressed and the scum, for this is the motto of the historian and the novelist; — the obligatory Stoic; — the “selflessness” of art and knowledge; — the egoism (utilitarianism) ism)—sentimental egoism—formal, deceitful altruism. ①George Sand (1804-1876) - a famous French novelist, formerly known as Aurore Duban, works include "Consuelo" and so on. - translator All this constitutes the eighteenth century.The following things did not survive from it: carefreeness, cheerfulness, sophistication, and free spirit.The spirit changes tempo; the enjoyment of the subtlety and lightness of the spirit is eschewed, and the enjoyment of color, harmony, masses, reality, etc., is substituted.This is the sensory theory of mental phenomena.In short, this is Rousseau's eighteenth century. <937> Augustin Thierry read in 1814 what Damon-Lossier had said in his "On the Monarchy of France": he answered with a cry of indignation, and then began to write.那种流亡者说："获得自由的阶层，我们亲手释放的奴隶阶层，成了有纳税义务的人，新的人，对特权的铲除解放了你们，你们得以成为自由的人，而这种铲除却剥夺了我们跻身显贵的权利；对我们大家来说是权利，对你们来说是恩典；我们同你们毫无共同之处；我们是由我们自身构成的一个整体"。 ③ ①奥古斯丁·蒂埃里（１７９５-１８５６）——法国史学家。 - translator ②戴蒙洛西埃（１７５５-１８３８）——法国政论家，政治家，原名 费朗西斯·戴雷诺。 - translator ③原文为法文。 - translator 〈１０〉 Ａ、作为强力的悲观主义——表现在哪里？表现在悲观主义的逻辑能量，它是无政府主义和虚无主义，是解析学。 Ｂ、没落的悲观主义——表现在哪里？表现在它的柔弱化，表现在它宇宙政治论的触感，在于它的"包容万物"的历史主义。 ——临界的紧张局面：因为极端分子崭露头角，并趋于优势。 〈８７〉 新教的没落。因为，它在理论上和历史上被认为是不彻底的。实际上，天主教仍占据优势；新教的情感销声匿迹，以致感觉不到最强有力的反新教运动的本身了（譬如，瓦格纳的《帕西法耳》）。法国整个高等精神性表现为本能的天主教；俾斯麦认为，根本就不存在什么新教。 〈８２〉 悲观主义的主要特征：——马格尼家的晚餐；俄国的悲观主义（托尔斯泰①、陀思妥耶夫斯基②）；美学的悲观主义，为艺术而艺术，"描述"（浪漫主义的和反浪漫主义的悲观主义）；认识论的悲观主义（叔本华；现象主义）；无政府主义的悲观主义；"同情之宗教"，佛教的前期运动；文化的悲观主义（异国情调，宇宙政治论）；道德论悲观主义：即我本人。 ①列夫·托尔斯泰（１８２８-１９１０）——俄国作家，著有、等。 - translator ②费多尔·米哈伊洛维奇·陀思妥耶夫斯基（１８２１-１８８１）——俄国作家，著有《穷人》、、《白痴》等。 - translator 〈２５〉 论虚无主义的起源。——人们获得了直面已知物的勇气为时已晚。我以前一直是个虚无主义者，前不久我才承认这一点，我作为虚无主义者借以前行的能量是激进主义，但能量在这一基本事实上欺骗了我。假如人们迎着一个目的走去，那么似乎就不能说"自在的无目的性"这是我们的基本信条。 〈３４７〉 道德乃是骗术。——"自然就是善，因为一个智慧和善良的上帝是自然的原因。那么，谁应对人的堕落负责呢？他们的暴君和拐骗者，统治阶层——人们应该消灭他们"——；卢梭的逻辑学（参看巴斯噶的逻辑学，此人对原罪下了结论）。 试比较与此有亲缘关系的路德逻辑学。两者都在寻找导致道德宗教义务即贪婪的复仇需要的那种借口。仇恨统治阶层就等于树立自己……（"以色列是有罪的"：这构成了传教士地位的基础）。 试比较与此有亲缘关系的保罗的逻辑学。上帝，这一直就是出现反动现象的借口，权利啊，人性啊！etc.在基督那里，民众的欢呼构成了他受戮的原因；（基督）从一开始就是一种反传道的运动。连在反犹主义者那里，基督也始终是艺术品。因为它用道德的否定判决来侵袭对手，并给自己保留惩罚的权利。 〈９９〉 伏尔泰——卢梭。自然界的状况是可怕的，人是猛兽；我们的文明战胜了猛兽的自然界，旷古未有。——这是伏尔泰的结论。他对文明状态感到轻松、惬意、快慰；他蔑视偏见，即使是以美德为形式的；也看不起禁欲主义者和僧侣，因为他们缺乏敏感。 道德否定了人，这似乎使卢梭出了神。人们可以用言语"不公正地"、"残酷地"、最大限度地挑逗被压迫者平时受禁令和失宠魔力制约的本能，以致被压迫者的良心劝戒他们不要渴望犯上作乱。这些解放者首先寻求一点：给予他们的一伙以高等天性的伟大派头和地位。 〈１２４〉 人们要把发展自身欲望的勇气归还于人—— 人们要打消妄自菲薄（不是当成个体的人的欲望，而是作为自然的人的欲望……）—— 既然人们认识到对立是我们放进去的，人们就会从中抽出对立—— 人们要从存在中全部剔除社会特质（过失、惩罚、正义、正直、自由、爱等等）—— 向"自然性"的进步；在一切政治问题上，包括政党关乐，连重商主义，或工人，或企业家的政治关系也在其内，统统涉及权力问题——首先是人们能干些什么；然后才是，人们应该干些什么。 〈７３６〉 我们在我们这个文明世界上几乎只能见到萎靡不振的罪犯，他们受到社会的遣责、蔑视和凌辱，从而丧夫了自信，常常看不起自己和自己的业绩，这是罪犯的不幸类型；认为以前的所有伟人都是罪犯，我没这个意思（仅仅是指格调伟大的，而不是可怜的），犯罪属于伟大这个范畴（——因为这句话系出自全身检测器检验的结果，出自一切钻入伟大灵魂的内心深处的人的意识——）。出身、良心、义务等等都是"紧箍咒"——任何伟人都清楚自己面临的这种危险。但是，他也情愿有危险，因为他情愿要有伟大的目的，并且因而也要有达到这一目的的手段。 〈１１７〉 １９世纪相对１８世纪的进步（——从根本上说，我们是要叫善良的欧洲人发动一场针对１８世纪的战争——）：１、"返回自然"，反过来理解这句话的含义也总比卢梭的意见果决得多；——离开田园情调和歌剧欣赏吧！ ２、一贯坚定的反理想主义，更客观、更无畏、更勤奋、更得体、更怀疑突然事变、更反革命； ３、一贯坚定强调肉体的健康、灵魂的健康问题，因为，由于肉体的原因，后者被认为是一种心理状态，起码肉体的健康乃是灵魂健康的先决条件。 〈６１２〉 伟大激情的权利——凡有认识能力的人要再次获得激情！因为连非自我化和"客观"崇拜也在这个范畴创立了虚伪的等级制。叔本华教导说：只有摆脱激情，意志才能达到"真情"即认识，这是非常错误的。摆脱意志的智慧所能看见的东西无非是事物的真实的特质。 艺术上也犯有同样的错误，因为，一切现象若在无意志的状况下来观察似乎都是美的。 〈８８３〉 对"审美的净化"只能是强化种类的后果。我们今日的社会只代表教育；而缺乏有教养者。缺乏伟大的、综合性的人。因为，这样的人直接控制各种力为一个目的服务。而我们的人乃是臃肿的人，这也许是历史上最耐人寻味的混乱。但不是创世前的洪荒时代，而是在这以后——歌德是这类人的完美体现（——根本不是什么巨匠！）。 〈８３６〉 描述性音乐；让现实去发挥作用……所有这类艺术都更为容易，更易模仿；不聪明的人可采用这样的方法。向本能发出呼嚣；暗示的艺术。 〈８４７〉 在古典和浪漫主义这一对立的背后是否还隐藏着积极的和消极的对立？ —— 〈３７〉 悲观主义发展为虚无主义。——价值的非自然化。价值的经院哲学。价值是零散的、理想主义的，而不是统治和领导这一类的业绩，而是起而谴责。 把对立物放在自然的刻度和等级的位置上，这是对等级制的仇恨。对立是依据庸众的世纪设立的，因为这样更易于为人接受。 被抛弃了的世界，面对着一个人为的"真实宝贵的世纪"。——最后，人们发现自己用什么材料建立了"真实的世界。这样，人们只剩下那个被抛弃了的世界，并且把那个真正的失望一同存入令人讨厌的世界户头。 虚无主义就是这样产生的：人们只剩下了具有裁判权的价值——别的一无所有！ 这里出现了强和弱的问题： １、弱者在这个价值面前粉身碎骨； ２、强者摧毁没有破碎的东西； ３、最强者战胜具有裁判权的价值。 这一些共同创造了悲剧时代。 〈２６〉 有作为的悲观主义：这是在可怕的角逐甚至是胜利以后的问题，"目的"，也就是说，有种比问我们感觉好不好要重要百倍——即一切强大天性的基本本能，——因而也就是问，他人的感觉如何。简言之，我们有一个目的，为了它不怕带来人的牺牲，不怕担任何风险，不怕承担任何厄运：——伟大的激情。 〈３５〉 "痛苦优于快乐"，或者相反（如快乐主义）。这两种学说都是虚无主义的指南…… 因为这里，两种情形下设定的最终意义不外是快乐的现象，或痛苦的现象。 但有一类人说，他们不敢设定意志、意图、意义，——因为对任何更健康的一种人来说，生命的价值根本不必按照这种次要事物的标准衡量自身。痛苦的优势也许是可能的，而尽管如此也是一种强大的意志，一种对生命的肯定，一种对这种优势的必需。 "活着没意思"；"听天由命"；"为什么有暴君？"——这是软弱和伤感的思维方式。一个滑稽的、乐天的怪物胜似多愁善感百无聊赖的人①。 ①原文为法文。 - translator 〈３７０〉 "客体"只是一种虚构，因为，人们说的那种自我是没有的，假如人们要指责个人主义的话。 〈５６９〉 我们的心理学观是由下述各项决定的： １、传达是必不可少的，而且为传达起见，事情必须确切、简单、可精确加以表述的（首先要在所谓同一的情况下）。但是，为了能够传达某事，这件事应使人感到是加过工的，被认为是"可以再认识的"。感官的材料是由理智来加工的，再简化为几根粗线条，近似化，亲缘化。也就是说：感性印象是不清晰的和混乱的，但似乎可以逻辑化； ２、"现象"世界是我们感到现实的、加过工的世界。"现实性"就在于同一的、众所周知的、有亲缘关系的事物连续重复出现，在于这些现象具有逻辑化的特性，在于相信我们可以作这种计算，能精打细算。 ３、这个现象世界的对立面并不是"真实的世界"，而是无形的、不可表述的混沌世界——也就是另一种现象世界，一个对我们来说是"不可认识的"世界； ４、问，"自在"之物是什么样子，根本不问我们感官的感受性和理智的能动性，因此我们应该这样来回答上述提问：我们怎么知道有这样的事物呢？"物性"乃是我们首先创造的。问题是，是否还能有创造这样一种表面世界的许多种类——这种创造、逻辑化、加工、作伪是否就是百分之百保险的现实性本身。简言之，是否有"设定事物"的东西才是现实的；"外部世界对我们的影响"是否也仅仅是这种愿望主体的结果……别的"人"向我们打手势了；我们经过加工的表面世界乃是对这个世界的行动的加工和征服，一种守势的测量规则。主体本身是可以证明的，因为，假如，仅仅有主体存在——"客体"只不过是主体对主体造成的影响而已……主体的一种标准。 〈８０１〉 种种状态，使我们把事物神圣化和变得丰盈了，并且使事物诗化，直至这些事物重又反映出我们自身的丰盈和生命欲望，它们是：性欲；醉意；食欲；春意；凯旋；轻蔑；壮举；残暴；宗教情感的奋激。但其中三种要素是主要的：即性欲，醉意和残暴——这三者都属于人的最古老的喜庆之乐，它们在最初的"艺术家"身上似乎占压倒优势。 反过来说：假如表现这种神化和丰盈的事物朝我们走来，那么兽性的生命就会以激励上述欢乐状态都各有一技之长的那些范畴作为回答——因为，兽性快感和渴求的细腻神韵相混合，就是美学的状态。后者只出现在有能力使肉体的全部生命力具有丰盈的出让性和漫溢性的那些天性身上；生命力始终是第一推动力。讲求实际的人，疲劳的人，衰竭的人，形容枯槁之人（譬如学者）绝不可能从艺术中得到什么感受，因为他没有艺术的原始力，没有对财富的迫切要求。凡无力给予的人，也就无所得。 "完美性"——在上述状态下（尤其是产生性欲时）往往天真地泄露出一种最深沉的本能，即认为本能的种类的上升是更高等的、更合意的、更有价值的运动；本能同样也力求达到某种状态。 〈８０２〉 艺术叫我们想起了兽性的生命力的状态；艺术一下子成了形象意愿世界中旺盛的肉体，性的涌流和漫溢；另一方面，通过拔高了的生命形象和意愿，也刺激了兽性的功能——增强了生命感，成了兴奋感的兴奋剂。 丑陋的东西为什么也能具有这种强力呢？一旦它假借艺术家的伟大能量表现某种现象，则这位艺术家就以丑陋和恐怖成为主宰；或者，一旦它在我们身上轻轻激起残暴欲（有时甚至是使我们难堪的欲望，成了自我侵犯：而这样一来就有了凌驾于我们之上的权力感）。 〈９２０〉 "我要干这件事，或那件事"；"我想，某物可能是这样的"；"我知道，某物是这样的"——力的程度：即意志的人，贪求的人，信仰的人。 〈９６３〉 伟人必然是怀疑论者（这意思不是说他一定会如此），前提是：这样做会成就伟业，即愿意完成一种伟业和想找到为此的手段。坚信任何一种信念的自由都属于伟大意志的强力。按照那种行施任何伟大激情的"开明专制主义"来说就是如此。这种激情使理智为自己所用；它也具有采取不神圣手段的勇气；它处事不假思索；它允许自己有信念，它需要信念本身，但它并不屈服于信念。肯定和否定需要信仰、绝对之物，这乃是软弱的证明；一切软弱都是意志薄弱。信仰之人、信徒必然是"小人"。结果，"精神自由"即作为本能的非信仰，成了伟大的先决条件。 〈４８８〉 心理学派生了我们的理性信仰。——"现实性"、"存在"，这些概念来自我们的"主体"情感。 "主体"，是从我们自身出发来解释的，因此，自我成了实体，成了一切行为的原因，成了行为者。 逻辑学形而上学的基本原理，对实体的信仰，对偶然的信仰，对表面的信仰等等都是有其说服力的。因为，认为我们的一切行为都是我们意志的结果，这已经成了习惯。 ——所以，作为实体的自我在纷繁的变化中并不消逝。 ——但意志是没有的。 —— 我们根本就没有用来区分"自在的世界"和"现象的世界"的范畴。我们理性的所有范畴都来自感觉论，即是从经验的世界看出来的。"灵魂"，"自我"——这些慨念的历史表明，这里也流行着最古老的鉴别法（"呼吸"，"生命"）…… 假如没有什么物质性的东西，也就没有什么非物质性的东西。物质性概念是空的。 没有什么主体"原子"。主体的范围始终忽大忽小；体系中心点不断偏移；一旦体系没有能力组织适合的群体，它就一分为二。另一方面，体系也不是要消灭软弱些的主体，而是把它改造成为自己服务的活动分子，并且直至某种程度上同后者一起构成一个新的统一体。没有什么"实体"，宁可说有的是某种本来要求强化的东西；它只是间接地"保存"自身（它想自我炫耀——）。